Studies of death rituals and of beliefs about the afterlife in India have mainly been carried out from the perspective of male members of high castes following the Sanskritic tradition. Contrary to this, the present study focuses on rural low caste women's discourses about death and afterlife. Their talk about death and afterlife is analyzed in a wider social context. This reveals that death is symbolically related to and meaningful for the social order, the recreation of life, and the status of women. It is important to control death as it is considered a vulnerable state of transition that is constantly endangered by impurity and by attacks of malign ghosts.
At the heart of this in-depth ethnographic study lie the daily life situations of tsunami survivors in war-torn, eastern Sri Lanka. Each chapter is built around the empirical themes derived from the stories and recollections of Tamil women and their families during their stay in relief camps, anticipating relocation. The specifics of the socio-cultural context are firmly embedded in the discussions. Ten years after the tsunami, this publication offers a timely contribution to a better understanding of what it means to cope with the combined effects of disaster, war, and international aid in this matri-focal region of the island.
"To which extent is ritual involved in the formation of collective and personal identities? What are the mechanisms that are responsible for the (mostly pre-reflexive) constitution of identity in ritual; and - equally important - what are the strategies employed by social actors to actively influence and enhance these constitutive processes? In order to find answers to these essential questions, authors refer to case studies from their respective areas of field research such as Japan, Morocco, Taiwan, Korea, India, and the Azores. Kpping is professor of anthropology at the Institute of Ethnology at Heidelberg University and also guest-professor at Goldsmith College London. His research focusses on popular and folk-religious practices in Japan through the lens of performance theories. Leistle is a doctoral candidate at the Institute of Ethnology at Heidelberg University. In his research focussing on Moroocan trance rituals he concentrates on theories of the phenomenology of perception.
This volume focuses on the ways discourse is used in ritual performances as an important medium of power, enabling speakers/actors to construct, redefine and transform interpersonal relationships, cultural concepts and worldviews. The various case studies gathered here, from South Asia, South East Asia, Africa and South America, show that recent developments in linguistic anthropology, ritual theory and performance studies provide new conceptual tools to take a fresh look at these issues. Foregrounding pragmatic approaches to language and discourse, they explore the social dynamics of rhetorical discourse, text and context, normativity and creativity, the poetics of dialogue and speech, as well as the manifold interactions of speakers, addressees and audience. The volume thus embraces both the micro-level of speech activities as well as the macro-level of social and political relationships and brings out the subtle workings of control, authority, and power in situations marked as ritual. The contributions, all based on extensive fieldwork, include many concrete samples of speech and discourse which give an authentic impression of the different voices and make for vivid reading.
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This collection examines the social dimensions of death in South Asian religions, exploring the ritualized exchanges between the living and the dead performed by Hindus, Buddhists, Muslims, and other religious groups. Using ethnographic and historical tools associated with the comparative and historical study of religion, the contributors also record the voices and actions of marginalized groups—such as tribal peoples, women, and members of lower castes—who are often underrepresented in studies of South Asian deathways, which typically focus on the writings and practices of elite groups. For many religious people, death entails a journey leading to some new condition or place. As the ultimate experience of passage, it is highly ceremonial and ritualized, and those beliefs and practices associated with the moment of death itself—death-bed ceremonies, funerary rites, and rituals of mourning and of remembering—are examined here. The Living and the Dead offers historical depth, ethnographic detail, and conceptual clarity on a subject that is of immense importance in South Asian religious traditions.
In this comprehensive analysis of South Indian village Hinduism, Isabelle Nabokov shows that a wide spectrum of Tamil rituals effects transformations of identity through similar processual and symbolic operations. She reveals that such operations may lead participants to adopt personalities which are at odds with themselves.
How can religious freedom be granted to people who do not have a religion? While Indian indentured workers in colonial Trinidad practiced cherished rituals, "Hinduism" was not a widespread category in India at the time. On this Caribbean island, people of South Asian descent and African descent came together—under the watchful eyes of the British rulers—to walk on hot coals for fierce goddesses, summon spirits of the dead, or honor Muslim martyrs, practices that challenged colonial norms for religion and race. Drawing deeply on colonial archives, Alexander Rocklin examines the role of the category of religion in the regulation of the lives of Indian laborers struggling for autonomy. Gradually, Indians learned to narrate the origins, similarities, and differences among their fellows' cosmological views, and to define Hindus, Muslims, and Christians as distinct groups. Their goal in doing this work of subaltern comparative religion, as Rocklin puts it, was to avoid criminalization and to have their rituals authorized as legitimate religion—they wanted nothing less than to gain access to the British promise of religious freedom. With the indenture system's end, the culmination of this politics of recognition was the gradual transformation of Hindus' rituals and the reorganization of their lives—they fabricated a "world religion" called Hinduism.
This book discusses the importance of socio-spatial patterns in cities that are embedded in the cultural heritage and self-understanding of a society, showing that Indian cities follow different urban concepts. In nine episodes (nine is a sacred figure), it highlights the principal influences and social impacts on cities from ancient times to contemporary city developments. As such, it provides planners and architects with insights that can easily be applied in contemporary cities and towns and help foster India’s cultural heritage—a much-needed, but little-discussed approach. Indian cities are the result of various factors, some imposed, others following local traditions that shaped them. They were founded around social needs, landscape conditions and production routines, as well as the religious influences of Hinduism, Buddhism, Jainism, Sikhism, Islam, Christianity and animism. However, Western town-planning models are often implemented, blurring the traditional way of life in cities. For sustainable town development, it is of key importance to find solutions that deal with Indian city models.
